In plain words
Its inner meaning is nothing but recognising the oneness within the many.
Without vyaṣṭi there is no samaṣṭi. Without samaṣṭi, sṛṣṭi does not come about. So we must first of all recognise the principle of vyaṣṭi. Through vyaṣṭi we can understand samaṣṭi, and through samaṣṭi, sṛṣṭi. Only one who has understood sṛṣṭi can become one with Parameṣṭhi. Vyaṣṭi, samaṣṭi, sṛṣṭi, Parameṣṭhi: these four principles are in every person. The form of vyaṣṭi is the jīva; the form of samaṣṭi is God. So no great difference appears between the jīva and God. Only when vyaṣṭi experiences oneness with samaṣṭi does it become possible to understand sṛṣṭi. Vyaṣṭi, samaṣṭi, sṛṣṭi: we must try to recognise the principle of Parameṣṭhi, the root and ground of all three. This precisely is Vināyaka's chief message. This alone is the right meaning of the letter ‘Ga’ (Buddhi) in the name Gaṇapati. Man today does worship Vināyaka, but he makes no effort at all to understand the principle of Vināyaka.
Without worries there is no happiness
The root cause of the good and bad that happen in this world is nothing but man's saṅkalpas. Man is by nature made of saṅkalpa and vikalpa. To curb saṅkalpa and vikalpa and attain equanimity: that alone is the chief sādhana man must do. Worries keep pursuing man without end. A moment free of worry is not to be had at all.
“Being born is a worry, staying on the earth is a worry, family life is a worry, death is a worry, all of childhood is a worry, old age is a worry, living is a worry, harm is a worry, all actions are a worry, troubles are a worry, happiness is a worry: a strange worry!”